A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins.

A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins.

Table of contents

Title page

To the right honourable and vertuous Lady the Ladie Margaret, Countesse of Cumberland, Grace and Peace.

A GRAINE of Musterd-seede, Or, the least measure of grace, that is, or can be effectuall to Saluation.

I. Conclusion. A man that doth but beginne to be conuerted, is euen at that instant, the very child of God, though inwardly hee be more carnall then spirituall.

The Exposition.

II. Conclusion. The first materiall beginnings of the conuersion of a sinner, ar the smallest measure ofrenewing grace, haue the promises of this life, and the life to come.

The Exposition.

III. Conclusion. A constant and earnest desire to be reconciled to God, to beleeue, and to repent, if it be in a touched heart, is in acceptation with God, as reconciliation, faith, repentance it selfe.

The Exposition.

Out of this conclusion springs an other not to be omitted, that God accepts the endeauour of the whole man to obey, for perfect obedience it selfe.

IV. Conclusion. To see and feele in our selues the want of any grace pertaining to saluation, and to be grieued therefore, is the grace it selfe.

The Exposition.

V. Conclusion. He that hath begunne to subiect himselfe to Christ and his word, though as yet hee bee ignorant in most points of religion, yet if he haue a care to increase in knowledge, and to practise that which he knoweth, he is accepted of God as a true beleeuer.

The Exposition.

VI. Conclusion. The foresaid beginnings of grace are counterfeit, vnlesse they encrease.

The Exposition.

I.

II.

III.

IV.

V.

VI.

VII.

§

§

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A GRAINE OF MVSTERD-SEEDE Or, THE LEAST MEAsure of grace that is or can be effectuall to Saluation.

Corrected and amended by W. Perkins.

Printed at London by Iohn Legate, Printer to the Vniuersitie of Cambridge. 1611.

And are to be sold in Pauls Church-yard as the signe of the Crowne by Simon Waterson.

To the right honourable and vertuous Lady the Ladie Margaret, Countesse of Cumberland, Grace and Peace.

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RIght Honourable, the kingdome of heauen, of which the scripture speaketh so oft, is properly a certaine state or condition, whereby wee stand in the fauour and loue of God, in and by Christ. And this kingdome is compared to a Graine of Musterd-seede, to teach vs that a man is euen at that instant alreadie entred into the kingdome of heauen, when the Lord that good husbandman hath cast but some little portion of faith or repentance into the ground of the heart; yea, though it be but [Page] as one graine of musterd-seede. Of this little graine I haue penned this Treatise, in quantitie answerable thereto: and I now present the same to your Ladishippe, not to supplie your want, (for I hope you are stored with many graines of this kinde) but to performe some dutie on my part. Hoping therefore that your Ladiship will read and accept the same, I take my leaue, commending you to the blessing and protection of the Almightie.

Your Honours to command, W. Perkins.

A GRAINE of Musterd-seede, Or, the least measure of grace, that is, or can be effectuall to Saluation.

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IT is a very necessary point to be knowne, what is the least measure of grace that can befall the true childe of God, lesser then which, there is no grace effectuall to saluation. For first of all, the right vnderstanding of this point, is the very foundation of true comfort vnto all troubled & touched cōsciences. Secondly, it is a notable meanes to [Page] stirre vp thankefulnesse in them that haue any grace at all; when they shall in examination of then selues consider, that they haue receiued of God the least measure of grace, or more. Thirdly, it will be an inducement, and a spurre vnto many carelesse and vnrepentant persons, to embrace the gospel, and to beginne repentance for their sinnes; when they shall perceiue, and that by the word of God, that God accepts the very seeds and rudiments of faith and repentance at the first, though they be but in measure as a Graine of Musterd-seed. Now then for opening and clearing of this point: I will set downe fiue seuerall conclusions, in [Page] such order as one shall confirme and explane the other, and one depend vpon the other.

I. Conclusion.
A man that doth but beginne to be conuerted, is euen at that instant, the very child of God, though inwardly hee be more carnall then spirituall.

The Exposition.

IN a man there must be cō sidered three things, the substance of the body and soule, whereof man is saide to consist; the faculties placed in the soule and exercised in the body, as vnderstanding, will, affections: the integritie [Page] tegritie and puritie of the faculties, whereby they are cō formable to the will of God and beare his Image. And since the fall of Adam, man is not depriued of his substance or of the powers and faculties of his soule, but onely of the third, which is the puritie, or integritie of nature. And therfore the conuersion of a sinner, whereof the conclusion speaketh, is not the change of the substance of man, or of the faculties of the soule: but a renewing and restoring of that puritie and holinesse which was lost by mans fall, with the abolishment of that natural corruption that is in all the powers of the soule. This is the worke of God, and of God [Page] alone, and that on this manner. First of all, when it pleaseth God to worke a change in any, he doth it not first in one part, then afterward in another, as hee that repaires a decaied house by peecemeale: but the worke, both for the beginning, continuance, and accomplishment, is in the whole man, and euery part at once, specially in the minde, conscience, will, and affections: as on the cōtrary, when Adam lost the image of God, he lost it in euery part. Secondly, the cōuersion of a sinner is not wrought all at one instant, but in continuance of time: & that by certaine measures and degrees. And a man is then in the first degree of his conuersion [Page] when the holy Ghost by the meanes of the word, inspires him with some spirituall motions, & begins to regenerate and renew the inward powers of his soule. And he may in this case very fitly be compared to the night in the first dawning of the day, in which though the darkenes remaine and be more in quā tity then the light, yet the sun hath alreadie cast some beames of light into the aire, whereupon we tearme it the breaking of the day. Now then, the very point which I teach, is that a man at this instant, and in this very state (God as yet hauing but laid certen beginnings of true cō uersion in his heart) is the very child of God, and that not [Page] only in the eternall purpose of God (as all the elect are) but indeed by actuall adoption: and this is plain by a manifest reason: There be foure speciall workes of grace in euery child of God: his vnion with Christ, his adoption, iustification, and conuersion: & these foure are wrought al at one instant, so as for order of time, neither goes before nor after other: and yet in regard of order of nature, vnion with Christ, Iustification, and adoption, goe before the inward conuersion of a sinner, it beeing the fruit and effect of all. Vpon this it followeth necessarily, that a sinner in the very first act of his conuersion, is iustified, adopted, and incorporated [Page] into the misticall bodie of Christ. In the Parable of the prodigall sonne, the father with ioy receiues his wicked child; but when? surely when he saw him comming a farre off, and when as yet he had made no confession or humiliation to his father, but onely had conceiued with himselfe a purpose to returne and to say, Father I haue sinned against heauen and against thee, &c. And Paul saith of many of the Corinthians, that he could not speake vnto them as spiritual men, but as carnall, euē babes in Christ, 1. Cor. 3. 1. When Dauid reprooued by Nathan did but begin to repent and to say, I haue sinned, presently Nathan the Prophet of the [Page] Lord said, The Lord hath taken away thy sin, Of this thing Dauid seemes to speake in the 32. Psal. v. 5. I said [that is, I purposed and thought with my selfe] I will confesse against my selfe mine vnrighteousnesse, and thou forgauest mine iniquities. Vpon these words Augustine saith, Marke, he doth not confesse, but promiseth to confesse, & God forgiueth him. Againe, There be (saith he) three syllables, peccaui, I haue sinned: and from these three syllables the flame of a sacrifice did ascend into heauen before God. Chrysostome saith, Say thou hast sinned: and thou hast loosed thy sinne. And Ambrose saith: If he said, I will confesse, and obtained pardon before he confessed, how much more when [Page]he had confessed, saying, I know mine iniquitie, was his sinne pardoned▪ Gregorie on this Psal. saith, Marke how speedily pardon comes, and how great is the commendation of Gods mercie, in that pardon comes together with the desire of confession, and remission comes to the heart, before confession breake forth in speech.

II. Conclusion.
The first materiall beginnings of the conuersion of a sinner, ar the smallest measure ofrenewing grace, haue the promises of this life, and the life to come.

The Exposition.

THe beginnings of conuersion must be distinguished. Some are beginnings [Page] of preparation, some beginnings of composition. Beginnings of preparation are such as bring vnder, tame, & subdue the stubbernes of mans nature: without making any change at all: of this sort are the accusations of the conscience by the ministerie of the law, feares and terrours arising thence, compunction of heart, which is the apprehension of Gods anger against sinne. Nowe these and the like, I exclude in the conclusion; for though they goe before to prepare a sinner to his conuersion following, yet are they no graces of God, but fruits both of the law, being the ministery of death, as also of an accusing conscience. Beginnings of composition [Page] I tearme all those inward motions and inclinations of Gods spirit, that follow after the worke of the law vpon the conscience, and rise vpon the meditation of the Gospell, that promiseth righteousnes and life euerlasting by Christ: out of which motions the conuersion of a sinner ariseth, and of which it consisteth: what these are, it shall afterward appeare. Againe, grace must be distinguished: it is two-fold; restraining grace, or renuing grace. Restraining grace, I tearme certaine common gifts, of God, seruing onely to order and frame the outward conuersation of men to the Law of God, or seruing to bereaue men of excuse in the day of [Page] iudgement. By this kind of grace, heathen men haue bin liberall, iust, sober, valiant, & mercifull. By it men liuing in the Church of God, haue beene inlightned, and hauing tasted of the good word of God, haue reioyced therein, and for a time outwardly conformed themselues therto. Renewing grace is not common to al men, but proper to the elect, & it is a gift of Gods spirit, whereby the corruption of a sinner is not only restrained, but also mortified, and the decaied image of God restored in righteousnes and true holines. Now then the conclusiō must only be vnderstoode of the second, and not of the first: for though a man haue neuer so [Page] much of this restraining grace, yet vnlesse he haue the spirit of Christ to create faith in the heart, and to sanctifie him, he is as farre from saluation as another. Thus then the sense and meaning of the conclusion is, that the verie lest measure of sauing grace, and the verie beginning or seedes of regeneration doe declare, and after a sort giue title to men, of all the mercifull promises of God, whether they concern this life or the life to come: & are therefore approoued of God, if they be in truth; and accepted as greater measures of grace. That which our Sauiour Christ saith of the worke of miracles, Math. 17. 20. If ye haue faith as a graine of Musterd-seede,[Page]ye shall say vnto this mountaine, remooue hence to yonder place, and it shall remooue, must by the law of equall proportion be applied to sauing faith, repentance, the feare of God, and all other graces? if they be truly wrought in the heart, though they be but as smal as one little graine of Musterd-seede, they shall be sufficiently effectuall to bring forth good workes, for which they are ordained. The prophet Esay 42. 3. saith, that Christ shall not quench the smoking flaxe, nor breake the bruised reede, Let the comparison be marked: fire in flaxe must be both little and weake in quā titie as a sparke or twain, that cannot cause a flame, but only [Page] a smoke, specially in a matter so easie to burne. Here thē is signified, that the gifts and graces of Gods spirit, that are both for measure & strength as a sparke or twaine of fire, shal not be neglected, but rather accepted and cherished by Christ. When our Sauiour Christ heard the young man make a confession of a practise but of outward and ciuill righteousnesse, he looked vpon him and loued him: Mark. 10. 21. and when he heard the scribe to speake discreetely but one good speech, that to loue god with all the heart is aboue all sacrifices, he said vnto him. That he was not for from the kingdome of heauen. Therefore no doubt, he will loue with a more speciall [Page] loue, and accept as the good subiects of his kingdome, those that haue receiued a further mercie of God, to be borne a new of water and the spirit.

III. Conclusion.
A constant and earnest desire to be reconciled to God, to beleeue, and to repent, if it be in a touched heart, is in acceptation with God, as reconciliation, faith, repentance it selfe.

The Exposition.

LVst or desire is two folde, naturall, & supernaturall. Naturall is that whose beginnings and obiect is in nature, [Page] that is, which ariseth of the naturall will of man, and affecteth such things as are thought to be good according to the light of nature. And this kind of desire hath his degrees, yet so as they are all limited within the compasse of nature. Some desire riches, honours, pleasures, some learning & knowledge, because it is the light and perfection of the minde: some go further & seeke after the vertues of iustice, temperāce, liberality, &c. and thus many heathen men haue excelled. Some againe desire true happinesse, as Balaam did, who wished to die the death of the righteous: because it is the propertie of nature to seeke the preseruation of it selfe [Page] But here nature staies it selfe: for where the mind reueales not, the will affects not. Supernaturall desires, are such as both for their beginning and obiect, are aboue nature. For their beginning is from the holy Ghost; and the obiect or matter about which they are cōuersant, are things diuine and spirituall which concerne the kingdome of heauen: and of this kinde are the desires of which I speake in this place. Againe, that we may not be deceiued in our desires, but may the better discerne thē from flittering and fleeting motions, I adde three restraints. First of all, the desire of reconciliation, the desire to beleeue, or the desire to repent &c. must be [Page] constant and haue continuance, otherwise it may iustly be suspected. Secōdly, it must be earnest & serious, though not alwaies, yet at somtimes, that we may be able to say, with Dauid, My soule desireth after thee, O Lord, as the thirsty land. And, as the hart braieth after the riuers of water, so panteth my soule after thee O God, my soule thirsteth for God, euen the liuing God. Thirdly, it must be in a touched heart; for when a man is touched in conscience, the heart is cast downe, and (as much as it can) it withdrawes it selfe frō God. For this cause, if then there be any spirituall motions whereby the heart is lift vp vnto God they are without [Page] doubt from the spirit of God. Thus then I auouch, that the desire of reconciliation with God in Christ, is reconciliation it selfe: the desire to beleeue, is faith indeede: & the desire to repent, repentance it selfe. But marke how. A desire to be reconciled, is not reconciliation in nature, (for the desire is one thing, & reconciliation is another) but in Gods acceptation: for if we being touched throughly for our sins, do desire to haue them pardoned, and to bee at one with god, God accepts vs as reconciled. Againe, desire to beleeue, it is not faith in nature, but onely in Gods acceptation, God accepting the will for the deede. That this doctrine is the will and word [Page] of God, it appeares by these reasons. First of all, God hath annexed a promise of blessednes, & of life euerlasting, to the desire of grace. Mat. 5. Blessed are they which hunger and thirst after righteousnesse, for they shall bee satisfied Ioh. 7. 38. If any man thirst, let him come to mee and drinke. Reuel. 2. 1. I will giue vnto him which is a thirst, of the well of the water of life freely. Now what is this to thirst? properly it is, when wee are in a drought or drines, and want drinke to refresh vs, & desire it. And therefore by all resemblance, they are saide to thirst after righteousnes, that want it, and would faine haue it: And they thirst after christ that feele themselues out of [Page] Christ, and desire, yea long after the blood of Christ, that they might be refreshed with it in their consciences. Here then we see, that the desire of mercy, in the want of mercy, is the obtaining of mercie: and the desire to beleeue, in the want of faith, is faith. Marke then: though as yet thou want firme and liuely grace, yet art thou not altogether voide of grace, if thou canst vnfainedly desire it, thy desire is the seede, conception, or bud of that which thou wantest. Now is the springtime of the ingrafted word or the immortall seede cast into the furrowes of thy heart: waite but a while, vsing the good meanes to this ende appointed, and thou shalt see [Page] the leaues, blossomes, & fruit will shortly follow after. Secōdly, the desire of any good thing is accepted of God, as the liuely inuocation of his holy name, Psal. 10. God heareth the desire of the poore. Psal. 145. He will fulfill the desire of him that feareth him. When Moses said nothing, but onely desired in heart the helpe and protection of God at the redde sea, the Lord said vnto him, Why criest thou vnto me? Exod. 14. 15. And when wee know not to pray as wee ought, Paul saith, that the spirit maketh request by the inward groanes of the heart, Rom. 8. 26. Hence I gather, that when a man in his weaknesse praies with sighes and groanes, for the gift of liuely [Page] faith, the want whereof hee findes in himselfe, his very praier on this manner made, is as truly in acceptation with God, as a praier made in liuely faith. And here it is further to be considered, that Paul calls these groanes vnspeakable, and why? Of most interpreters they are thought to be vnspeakable, by reason of their greatnesse, and this I will not denie: it seemes neuerthelesse that they are so tearmed by reason of their weakenesse, for they are commonly small, weake, and confused in the hearts of Gods children when they are distressed: and the words following seeme to import thus much: for when it had beene said that Gods spirit in [Page] vs makes request with grones not to be vttered: some man might happily reply and say, if we cannot discerne and vtter these grones in our selues what are we the better? Paul addes therfore, that although we know not, yet God a searcher of all things hidden in the heart, knowes the minde and meaning of the spirit. And thus the wordes yet further afoard a comfortable instruction to the children of God, namely, that beeing in distresse, whether in life or death, if by grace we can but sigh or sob vnto God, though it be weake and feeble like the faint pulse in the time of death; we, or the spirit of God in vs, doe indeede make request vnto God that shall bee [Page] heard, yea, (as the words are) wee doe more then make request: and though we do not alwaies see what Gods spirit makes vs to sigh after, yet god doeth. To the testimonie of Scripture, I adde the testimonies of godly and learned men, not to prooue the doctrine in hand; but to shew a consent, and to prooue thus much, that the thing which I auouch, is no priuate phantasie of any man Easily (saith Ambrose of God) is he reconciled, Lib. 7. in Luc. c. 66. Si impensè rogatur. on Psal. 36. if he be instantly intreated. Augustine saith, Let thy desire be before him, and thy father which seeth in secret shall reward thee openly: for thy desire is thy praier, and if thy desire be continuall, thy praier is continuall. Hee addes further in [Page] the same place, that the desire is a continuall voice, and the cry of the heart, and the inward inuocation of God, which may be made without intermission, Againe, To desire the helpe of grace is the beginning of grace. Againe,Exposit. Epist. Iohn, tract. 4. cap. [...]. The whole life of a good Christian, is an holy will and desire. And that which thou desirest, thou seest not: but by desiring, art (as it were) inlarged and made capable, that whē it shall come which thou shalt see, thou maist bee filled. Basil saith,Hom. of humilitie. Onely thou must will, and God will come of his owne accord. Sup. Cant. Ser. 84. Bernard saith, what, is not desire a voice? Yea a very strong voice. God heareth the desire of the poore: and a continuall desire, though wee speake nothing, it is a voice continued. [Page] Tom. 4. pag. 124.Luther saith, Christ is then truely omnipotent, and then truly raignes in vs, when wee are so weake that wee can scarce giue any groane. For Paul saith, that one such groane is a strong crie in the cares of God, filling both heauen & earth.Ib. fol. 156 Againe, Very fewe know, how weake and small faith and hope is, vnder the crosse, and in temptation. For it appeares, then to bee as smoking flaxe, which a good blast of winde would praesently put out: but such as beleeue in these combates, and terrours against hope, vnder hope, that is, opposing themselues by faith in the promise of Christ, against the feeling of sinne, and the wrath of God, doe finde afterward that this litle sparke of faith (as it appeares to reason,[Page]which hardly perceiueth it) is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes. Lib. fol. 300 Againe, the more wee finde our vnworthinesse, and the lesse wee finde the promises to belong vnto vs, the more must wee desire them, beeing assured that this desire doth greatly please God, who desireth and willeth that his grace should bee earnestly desired. This doeth faith, which iudgeth it a pretious thing, and therefore greatly hungreth and thirsteth after it, and so obtaines it. For God is delighted to fill the hungrie with good things, & to send the rich emptie away. Resp. ad Acta Colloq. Monpel.Theodore Beza saith, If thou finde not thine heart inwardly touched, pray that it may[Page]bee touched: for then must thou know that this desire is a pledge of the fathers will to thee, Locor. com. par. 1. Kē nitius saith: When I haue a good desire, though it do scarcely shew it selfe in some little and slender sigh, I must be assured that the spirit of God is present: and worketh his good worke. Catechis. Vrsinus saith, Faith in the most holy men in this life is imperfect and weake. Yet neuerthelesse, whosoeuer fecles in his heart an earnest desire, and a striuing against his naturall doubtings, both can and must assure himselfe that he is indued with true faith. Againe, Wicked men doe not desire the grace of the holy spirit, whereby they may resist sinne. And therefore they are iustly depriued of it: for hee that earnestly desireth the holy Ghost[Page]hath it alreadie: because this desire of the spirit cannot be but from the spirit: as it is saide, Blessed are they that hunger and thirst after righteousnesse, for they shall bee satisfied.Epistle to Carelesse. Bradford saith, Thy sins are vndoubtedly pardoned, &c. for God hath giuen thee a penitent and beleeuing heart: that is, an heart which desireth to repent and beleeue: for such an one is taken of him (he accepting the will for thee deede) for a penitent and beleeuing heart indeede. Booke of the markes of Gods children. Taffine saith, Our faith may be so small and weake as it doth not yet bring forth fruits, that may bee liuely felt of vs, but if they which feele themselues in such estate, desire to haue these feelings [namely, of Gods fauour and loue] if they[Page]aske them at Gods hands by praier: this desire and praier are testimonies that the spirit of God is in them, and that they haue faith alreadie: for, is such a desire, a fruit of the flesh, or of the spirit? it is of the holy spirit, who bringeth it forth onely in such as hee dwells in, &c. Then these holy desires and praiers being the motions of the holy Ghost in vs, are testimonies of our faith, although they seeme to vs small and weake. As the woman that feeleth the moouing of a childe in her body, though very weake, assureth her selfe that shee hath conceiued, and that shee goeth with a liue child, so if wee haue these motions, these holy affections, and desires beforementioned, let vs not doubt but that wee haue the[Page]holy Ghost (who is the author of them) dwelling in vs, and consequently that we haue also faith. Again he saith, 1. If thou hast begun to hate and she sinne, 2. If thou feelest that thou art displeased at thine infirmities, and corruptions: 3. If hauing offended God thou feelest a griefe, and a sorrow for it: 4. If thou desire to abstaine: 5. If thou auoidest the occasion: 6. If thou trauailest to doe thy endeauour: 7. If thou praiest to God to giue thee grace: all these holy affections, proceeding from none other then from the spirit of God, ought to be so many pledges, and testimonies that he is in thee. (n) Masterknockes saith, Albeit your paines sometimes be so horrible that you finde no release nor comfort, neither in[Page]spirit nor bodie, yet if they heart can onely sob vnto God, despaire not, you shall obtaine your hearts desire. And destitute you are not of faith: for at such a time as the flesh, naturall reason, the law of God, the present torment, the diuell at one doe crie, God is angrie, and therefore there is neither helpe nor remedie to be hoped for at his hāds: at such time, Isay, to sob vnto God, is the demonstration of the secret seede of God, which is hidden in Gods elect children: and that onely sob is vnto God a more acceptable sacrifice, then without this crosse, to giue our bodies to be burnt euen for the truthes sake. More testimonies might be alleadged, but these shall suffice.

Against this point of dotrine [Page] it may be alleadged, that if desire to beleeue in our weakenesse be faith indeede; then some are iustified and may be saued wanting a liuely apprehension and full perswasion of Gods mercie in Christ. Ans. Iustifying faith in regard of his nature is alwaies one and the same, and the essentiall propertie thereof, is, to apprehend Christ with his benefites, and to assure the very cōscience thereof. And therefore without some apprehension and assurance, there can bee no iustification or Saluation in them that for age are able to beleeue. Yet there bee certaine degrees and measures of true faith. There is a strong faith, which causeth a full apprehension [Page] and perswasion of Gods mercie in Christ. This measure of faith the Lord vouchsafed Abraham, Dauid, Paul, the Prophets, Apostles, and Martyrs of God. It were a blessed thing if all beleeuers might attaine to this height of liuely faith, to say with Paul, I am perswaded, that neither life, nor death, nor any thing else, shal bee able to separate vs from the loue of God in Christ: but all cannot; therfore there is another degree of faith lower then the former, and yet true faith, called a litle or weake faith, and it also hath a power to apprehend and applie the promise of saluation, but as yet by reason of weaknes, it is infolded (as it were) [Page] and wrapt vp in the heart, as the leafe and blossome in the bud. For such persons as haue this weake faith, can say indeede, that they beleeue their sinnes to be pardonable, and that seriously in their hearts they desire to haue them pardoned: but as yet they can not say, that they are without all doubt pordoned. And yet the mercie of God is not wā ting vnto them. For in that they doe, and can desire, and indeauour to apprehēd, they doe indeed apprehend; God accepting the desire to doe the thing, for the thing done, This which I say will the better appeare, if the groundes thereof be considered. Faith doth not iustifie in respect of it selfe, because it is an action [Page] or vertue: or because it is strong, liuely, and perfect: but in respect of the obiect thereof, namely Christ crucified, whom faith apprehendeth as he is set forth vnto vs in the word and Sacraments. It is Christ that is the author, and matter of our iustice, and it is he that applieth the same vnto vs: as for faith in vs, it is but an Instrument to apprehend & receiue that which Christ for his part offereth and giueth. Therefore, if faith erre not in his proper obiect, but follow the promise of God, though it doe but weakely apprehend, or at the least, cause a man onely to Endeauour and Desire to apprehend, it is true faith, and iustifieth. Though our apprehension [Page] be necessarie, yet our saluation stands rather in this, that God apprehends vs for his owne, then that we apprehend him for ours. Phi. 3. v. 12. And rather in this, that we are knowne of him, then that we know him. Gal. 4. 9.

Out of this conclusion springs an other not to be omitted, that God accepts the endeauour of the whole man to obey, for perfect obedience it selfe.

THat is, if men endeauour to please God in all things, God will not iudge their doings by the rigour of his law: but will accept their litle and weake endeauour, to do that which they can do by [Page] his grace, as if they had perfectly fulfilled the lawe. But heere remember I put this caueat; that this indeeuour must bee in and by the whole man; the very minde, conscience, will, and affections doing that which they can in their kindes: and thus the endeauour to obey which is a fruit of the spirit, shall bee distinguished from ciuil righteousnesse, which may bee in heathen men, and is onely in the outward, and not in the inward man. The trueth of this conclusion appeares by that which the Prophet Malachi saith, that God will spare thē that feare him, as a father spares his childe: who accepts the thing done, as well done, if the child shew his good will [Page] to please his father, and to doe what he can.

IV. Conclusion.
To see and feele in our selues the want of any grace pertaining to saluation, and to be grieued therefore, is the grace it selfe.

The Exposition.

VNderstand this conclusion as the former, namely that griefe of the hart for the want of any grace necessarie to saluation, is as much with god as the grace it selfe. Whē beeing in distresse, we cannot pray as we ought God accepts the very groanes, sobs, and sighes of the perplexed [Page] heart, as the praier it selfe. Rom. 8. 26. When we are grieued, because we cannot be grieued for our sinnes, it is a degree & measure of godly sorrow before God.Com. 4. l. 1. ad Simpli. in fine. Augustine saith well: Sometimes our praier is lukewarme, or rather cold and almost no praier: nay sometime it is altogether no praier at all, and yet we cannot with griefe perceiue this in our selues: for if we can but grieue because we cannot pray, we now pray indeede. Hierom saith,Lib. 1. contra. Pelagianos. Then we are iust when we doe acknowledge our selues to be sinners: Againe, this is the true wisedome of man, to know himselfe to be imperfect: And (that I may so speake) the perfection of all iust men in the flesh is imperfect: Augustine again saith [Page] That the vertue which is nowe in a iust man is thus farre forth perfect, that vnto the perfection thereof, there belongs a true acknowledgement and an humble confession of the imperfection thereof. A broken and contrite heart after an offence, is as much with God, as if there had bin no offence at al. And therefore so soone as Dauid after his grieuous fall, in heauinesse of heart confessed his sinne, saying in effect but thus much: I haue sinned, the Prophet in the name of the Lord pronounceth the pardon of his sinne in heauen, and that presently.

V. Conclusion.
He that hath begunne to subiect himselfe to Christ and his word, though as yet hee bee ignorant in most points of religion, yet if he haue a care to increase in knowledge, and to practise that which he knoweth, he is accepted of God as a true beleeuer.

[Page]

The Exposition.

SVndry persons by the Euangelists are said to beleeue, which had onely seene the miracles of Christ, and as yet had made no further proceedings, but to acknowledge Christ to be the Messias; and to submit themselues to him & his doctrine, which afterward should be taught. On this maner the woman of Samaria belieued, and many of [Page] the Samaritans vpon her report: and a certaine ruler, by reason of a miracle wrought vpon his sonne, is said to beleeue, and all his houshold. Ioh. 4. 42. 52. When our Sauiour Christ commended the faith of the Apostles, terming it a rocke, against which the gates of hell should not preuaile, it was not the plentifull knowledge of the doctrine of saluation: for they were ignorant of many articles of faith, as namely of the death, resurrection, ascention, and kingdome of Christ: but because they beleeued him to be the sonne of God, & the sauiour of mankinde, and they had withall resolued themselues to cleaue vnto him, and the blessed doctrine of saluation [Page] which hee taught, though as yet they were ignorant in many points. The holy Ghost commendeth the faith of Rahab when shee receiued the spies. Now this her faith was indeed but a seed and beginning of liuely faith: for then shee had onely heard of the miracles done in Egypt, and of the deliuerance of the Israelites, and was thereupon smitten with feare, and had conceiued a resolution with her selfe, to ioyne her selfe to the Israelites, and to worship the true God. Now these and the like, are tearmed beleeuers, upon iust cause: for though they bee ignorant as yet, yet their ignorance shall bee no continuing or lasting ignorance: and they haue excellent [Page] seedes of grace, namely a purpose of hart to cleaue to Christ, and a care to profit in the doctrine of saluation, whereof they haue some litle knowledge.

VI. Conclusion.
The foresaid beginnings of grace are counterfeit, vnlesse they encrease.

The Exposition.

THe wickednesse of mans nature, and the depth of hypocrisie is such, that a man may & can easily transforme himselfe into the counterfeit and resemblance of any grace of God. Therefore I put downe in this last conclusion [Page] a certaine note, whereby the gifts of God may be discerned, namely, that they grow vp and increase as the graine of Musterd-seede to a great tree, and beare fruit answerably. The grace in the heart is like the graine of Musterd-seede in two things. First it is small to see to at the beginning: secondly, after it is cast into the ground of the heart, it increaseth speedily, and spreads it selfe. Therefore, if a man at the first haue but some litle feeling of his wants, some weake and faint desire, some small obedience, he must not let this sparke of grace goe out, but these motions of the spirit must be increased by the vse of the word, Sacraments, and praier: and they [Page] must daily bee stirred vp by meditating, endeauouring, striuing, asking, seeking, knocking. The master deliuering his talents to his seruants, saith vnto them: Occupie till I come, aud not hide in the earth, Matth. 25. 26, Paul vseth an excellent speech to Timothie: I exhort thee to stirre vp the gift of God which is in thee, namely, as fire is stirred vp by often blowing, and putting to of wood. 2. Tim. 1. 6. As for such motions of the heart that last for a weeke, or a moneth, and after vanish away, they are not to bee regarded: & the Lord by the Prophet Ose complaineth of them, saying, O Ephraim, thy righteousnes is like the morning [Page] dewe, chap. 6.

Therefore considering, grace vnlesse it be confirmed and exercised, is indeede no grace; I will heere adde certaine rules of direction, that wee may the more easily put in practise the spirituall exercises of inuocation, faith, and repentance: and thereby also quicken and reuiue the seeds and beginnings of grace.

1. In what place soeuer thou art, whether alone or abroad, by day or by night, and whatsoeuer thou art doing, set thy selfe in the presēce of God: let this perswasion alwaies take place in thy hart that thou are before the liuīg God: and do thy endeauour, that this perswasion may smite thy heart with awe and [Page] reuerence, and make thee afraid to sin. This councell the Lord gaue Abraham. Gen. 17. 1. Walke before me and be vpright. This thing also was practised by Enoch, who for this cause is said to walke with God.

2. Esteeme of euery present day as of the day of thy death: and therefore liue as though thou were dying; and doe those good duties euery day, that thou wouldest doe if thou were dying. This is Christian watchfulnesse; and remember it.

3. Make catalogues and bills of thine owne sinnes, specially of those sinnes that haue most dishonoured God, and wounded thine owne conscience: set them before thee oftē, specially then, whē [Page] thou hast any particular occasion of renewing thy repentance, that thy heart by this dolefull sight may bee further humbled. This was Dauids practise when hee considered his waies, and turned his feet to Gods commandements, Psal. 119. 57. And when he confessed the sinnes of his youth. Psal. 25, This was Iobs practise, when he said he was not able to answer one of a thousand of his sinnes vnto God. Iob. 9. 1.

4. When thou first openest thine eyes in a morning, pray to God, and giue him thankes heartily: God then shall haue his honour, and thy heart shall be the better for it the whole day following. [Page] For we see in experience, that vessels keepe long the taste of that liquor wherwith they are first seasoned. And when thou liest downe, let that be the last also: for thou knowest not, whether fallen a sleepe, thou shalt euer rise againe aliue. Good therefore it is, that thou shouldest giue vp thy selfe into the hands of God, whilst thou art waking.

5. Labour to see and feele thy spirituall pouerty, that is, to see the want of grace in thy selfe, specially those inward corruptions, of vnbeliefe, pride, selfe-loue, &c. Labour to be displeased with thy self: and labour to feele, that by reason of them, thou standest in neede of euery drop of the blood of Christ to heale and [Page] clense thee from those wants: and let this practise take such place with thee, that if thou be demaunded, what in thine estimation is the vilest of the creatures vpon earth? thine heart and conscience may answer with a loud voice, I, euen I, by reason of mine owne sinnes: and againe, if thou be demaunded, what is the best thing in the world for thee? thy heart and conscience may answer againe with a strong and loud crie, One drop of the blood of Christ to wash away my sinnes.

6. Shew thy selfe to bee a member of Christ, and a seruant of God, not only in the generall calling of a Christian, but also in the particular calling in which thou art placed. [Page] It is nothing for a magistrate to be a Christiā man, but he must also be a Christian magistrate: it is not inough for a master of a family to be a Christiā man, or a Christiā in the Church, but the must also be a Christiā in the family & in the trade which he followeth daily. Not euery one that is a common hearer of the word, and a frequenter of the Lords table, is therefore a good Christian, vnlesse his conuersation in his priuate house, and in his priuate affaires, & dealings be sutable: There, is a man to be seene what he is.

7. Search the scriptures, to see what is sinne, and what is not sinne in euery action: this done, carry in thy heart a [Page] constant and resolute purpose, not to sin in any thing: for faith and the purpose of sinning can neuer stand together.

8. Let thine endeauour be sutable to thy purpose: and therefore doe nothing at any time against thy conscience, ritely enformed by the word: exercise thy selfe to eschew euery sinne, and to obey God in euery one of his commandements, that pertaine either to the generall calling of a Christian, or thy particular calling. Thus did good Iosias, who turned vnto God with all his heart, according to all the lawe of Moses. 1. King. 25. 25. and thus did Zacharie and Elizabeth, that walked in all the commandements of [Page] God without reproofe, Luk. 1. 6.

9. If at any time against thy purpose and resolution, thou bee ouertaken with any sinne little or great, lie not in it, but speedily recouer thy selfe by repentance: humble thy selfe, confessing thine offence, and by praier intreat the Lord to pardon the same, and that earnestly, till such time as thou findest thy conscience truly pacified, and thy care to eschew the same sinne increased.

10. Consider often of the right and proper ende of thy life in this world, which is not to seeke profit, honour, pleasure, but that in seruing of men, wee might serue God in our callings. God could, if it [Page] so pleased him, preserue man without the ministry of man, but his pleasure is to fulfil his worke and will in the preseruation of our bodies, and saluation of our soules, by the imploiment of men in his seruice, euery one according to his vocation. Neither is there so much as a bond slaue, but he must in and by his faithful seruice to his master, serue the Lord. Men therefore doe commonly profane their labours and liues, by aiming at a wrong ende, when all their care consisteth onely in getting sufficient maintenance for them and theirs, for the obtaining of credit, riches, & carnall cōmodities. For thus men serue themselves, & not God, or men: much lesse doe [Page] they serue God in seruing of men.

11. Giue all diligence to make thy election sure, and to gather manifold tokens thereof. For this cause obserue the worke of Gods prouidence, loue, and mercy, both in thee and vpon thee, from time to time: for the serious consideration of them, and the laying of them together when they are many and seuerall, minister much direction, assurance of Gods fauour, and comfort. This was the practise of Dauid, 1. Sam. 17 14. Psal. 23. all.

12. Thinke euermore thy present estate whatsoeuer it bee, to bee the best estate for thee: because whatsoeuer befalls thee, though it bee sicknes, [Page] or any other affliction, or death, befals thee of the good prouidence of God. That this may the better bee done, labour to see and acknowledge a prouidence of God, as wel in pouertie as in abundance, as well in disgrace as good report, as well in sickenes, as in health, as well in life as in death.

13. Pray continually, I meane not by solemne & set praier, but by secret and inward eiaculatiōs of the heart, that is, by a continuall eleuation of minde vnto Christ, sitting at the right hand of God the Father, and that either by prayer or giuing of thankes so often as any occaon shall be offered.

14. Thinke often of the [Page] worst and most grieuous things that may befall thee, either in this life or death for the name of Christ: make a reckoning of them, and prepare thy selfe to beare them: that when they come, they may not seeme strange, but be borne the more easily.

15. Make conscience of idle, vaine, vnhonest and vngodly thoughts: for these are the seedes and beginnings of actuall sin in word & in deed. This want of care in ordering and composing of our thoughts, is often punished with a fearefull temptation in the very thought, called of Diuines, Tentatio blasphemiarum, a tentation of blasphemies.

16. When any good motion [Page] or affection riseth in the heart, suffer it not passe away, but feede it by reading, meditating. praying.

17. Whatsoeuer good thing thou goest about, whether it be in word or deed, do it not in a conceit of thy selfe, or in the pride of thy heart, but in humility, ascribing the power whereby thou doest thy worke, and the praise thereof to God, otherwise thou shalt finde by experience, God will curse thy best doings.

18. Despise not ciuill honestie: good conscience and good maners must goe togither: therefore remember to make conscience of lying, and of customable swearing in common talke: contend [Page] not either in deede or word with any man, be curteous and gentle to all, good and badde: beare with mens wants and frailties, as hastinesse, frowardnesse, selfeliking, curiousnesse, &c. passing by them as being not perceiued: returne not euill for euill, but rather good for euill: vse meate, drinke, and apparell in that manner and measure, that they may further godlinesse; and may be as it were signes in which thou maiest expresse the hidden grace of thy heart: Striue not to goe beyond any, vnlesse it be in good things: goe before thine equals in giuing of honour, rather then in taking of it: make conscience of thy word, and let it bee as a [Page] bond: professe no more outwardly thē thou hast inwardly in heart: opresse or defraud no man in bargaining: in all companies either doe good, or take good.

19. Cleaue not by inordinate affection to any creature, but aboue all things quiet & rest thy mind in Christ, aboue all dignitie and honour, aboue all cunning and policie, aboue all glorie and honour, aboue all health and beautie, aboue all wealth and treasure, aboue all ioy and delight, aboue al fame & praise, aboue all mirth and consolation, that mans heart can feele or deuise beside Christ.

With these rules of practise, ioyne rules of meditation; whereof I propound sixe [Page] vnto thee, as I finde them set downe by a learned Diuine, called Victorius Strigelius.

I.

Wee must not fall away from God for any creature.

II.

Infinite eternitie is farre to be preferred before the short race of this mortall life.

III.

We must hold fast the promise of grace, though wee loose all temporall blessings and they also in death must needes be left.

IV.

Let the loue of God in Christ, and the loue of the Church for Christ, be strong in thee, and preuaile against all other affections.

[Page]

V.

It is the principall arte of a Christian, to beleeue things inuisible, to hope for things deferred, to loue God when hee shewes him to be an enemie, and thus to perseuere vnto the ende.

VI.

It is a most effectual remedy for any griefe, to quiet our selues in a confidence of the presence and helpe of God: and to aske of him, and withall to waite either for some easement or deliuerance.

VII.

All the works of God are done in contrarie meanes.

FINIS▪

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Title statement

A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins.

Perkins, William, 1558-1602.

Edition statement

1611

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2008-09 (EEBO-TCP Phase 1).

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A09436

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STC 19725

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ESTC S113662

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99848893

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14014

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Transcribed from: (Early English Books Online ; image set 14014)

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— A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins., Perkins, William, 1558-1602..

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[4], 67, [1] p.

By Iohn Legate, Printer to the Vniuersitie of Cambridge. 1611. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson,. Printed at London :: [1611]. (Reproduction of the original in the Cambridge University Library.)

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